14. Our knowledge of the soul presents to us in the form of Ego known by its thoughts, like the vacuous sky appearing as a blue sphere by cause of the clouds. (The Ego is the subject of thoughts and self-cogitation).
15. Egoism differentiates the soul from our ideas of space and time, and stirs within it like the breath of winds, by reason of its subjectivity of thoughts. (Differentiation of the subjective Ego from the Objective space and time, is as the difference of Ego and Non-Ego, I and Not I, Le moi et non moi, Das Ich und nicht ich, Aham and twam &c.).
16. That which is the subject of thoughts, is known as the Ego, and is variously styled as the intellect, the soul, the mind, the máyá or delusion and Prakriti or nature. (The Ego personified is Rudra, the personification of chitta-cogitation is Vishnu, of Jíva or the soul is Brahmá, and of the manas or mind is the máyá or Illusion).
17. The mind (chetas) which is the subject of thoughts, contemplates on the nature of elementary matter, and thus becomes of itself the quintessence of the five elements.
(The mind is opposed to matter, but being the principle of volition produces matter at its will).
18. The quintessential mind next becomes as a spark of fire (of itself), and remains as a dim star—a nebula, in the midst of the vacuity of the yet unborn universe.
(The nebulae are the primary formations of heavenly bodies, called Brahmándas or mundane eggs).
19. The mind takes the form of a spark of fire by thinking on its essence, which gradually developes itself like the germ of a seed, in the form of the mundane egg by its internal force.
(The doctrine of evolution from fire, the arche of all things according to Heraclitus. Lewe’s Hist. Ph. I 72).
20. The same fiery spark figuratively called the Brahmánda or mundane egg, became as a snowball amidst the water, and conceived the great Brahmá within its hollow womb.